An essay on cultural relativism and universal childrens rights

The first theory sees a right as the protected exercise of choice. They will say that it is not possible, in principle, to compare the lives of the fearless adventurer, contemplative scholar, and creative artist.

The ability to accept that another person's or culture's position with which one disagrees is nevertheless rational or intelligible lays the basis for discussion of differences. In the first place I might be able to improve the situation of child A but only at the cost of worsening that of child B.

If any of those have started whirling through your head, please lock them in a box while you read this article.

Liberia, DRC and Sierra Leone Another example of children engaged in an activity that challenges the received ideal notion of childhood are those who are engaged in combat. For countries that set this limit at 12, 13 and 14 as well as details of Asian countries which have raised this limit to above 20, see Tomasevski in Symonides, These are formidable challenges but assuming they can be met it is within the resources of the will theory to accord rights to children.

Indeed, the issue of domestic violence has only recently been added to the international human rights agenda, but it is firmly in place since the Vienna Conference of and the United Nations Beijing Women's Conference in A consideration that is paramount outranks and trumps all other considerations.

O'Neill does say that when imperfect obligations are institutionalised—when, for instance there are laws and institutions specifying who should act and how to detect and prevent child abuse—there are created positive special obligations to which correspond positive rights. Kolosov makes the point that [t]he problem of juvenile criminality is acute.

Feinberg distinguishes between two sub-classes of C-rights. But 6 is not the claim that for each and every duty there is a correlate right. It also makes sense, as suggested, to say that children do not have an adult right of self-determination.

Some argue that 15 is too low a limit to set, given that armed combat almost certainly implies killing, and in many countries the limit is set at 18 or higher. Spend about 15 minutes just walking around the cemetery.

In addition it cannot be the case that marriages entailing sexual contact as Western marriages standardly do would be acceptable for children or infants. The decisions to marry, consume alcohol, serve in the armed forces, undertake paid labour, vote, buy goods in a shop, travel unaccompanied, and open a bank account seem to presuppose different levels of understanding and autonomy.

There are therefore at least four possible weightings: The fact that there may not be significant—or significant enough—differences between the members of the two classes being distinguished at the edges of each class is the price one pays for having to operate with a threshold. Moreover, many African progressives have taken an active role in evaluating the contemporary legitimacy and relevance of cultural practices arguing for the retention of useful traditions and the abandonment of practices that inflict harm or injury.

Not using what could be borrowed leaves one with the lack—and its consequences—that made the borrowing necessary. Second, many more demands are expressed as rights claims. Its golden glitter, so attractive in the beginning, conceals the ultimately tragic consequences.

However the first question raised above is especially salient.

As a result, at least in the case of infants and the very young, but legally also those under 18, the inability to exercise this power effectively rules out children as being competent to be the holders of rights. However child and adult do stand in an asymmetrical relationship to one another in a way that does not seem to be true of the different temporal stages of the same adult.

What might this tell you about the changing roles and statuses of men and women over time? On the other hand if a child can distinguish good from bad advice then the borrowing is unnecessary. The pluralist claim is not directed uniquely at the case of children.

This might be true, for instance, of somebody facing the prospect of a life of unrelieved, extreme pain and misery. The fact is, this issue does get people very upset. The liberationist might claim that all children are qualified to have rights, or she might claim only that some children are so qualified.

There are here two competing accounts, one of which is seen as fatal to the idea of children as right-holders.Running head: Precursor to Children’s Rights: A Universal Concern 1 Jacob A. Eder GEN General Education Capstone Professor Amy O'Brien 07/09/18 In every culture, and in every nation – children’s rights are pivotal to a thriving and booming society.

tânisi! I see you are confused about what constitutes cultural appropriation. I would like to provide you with resources and information on the subject so that you can better understand what our concerns are.

I would also like to provide you with this stellar guide from Simon Fraser University called “Think Before You Appropriate“. However, I also want you to have a brief summary of some.

Critical understanding of the application of children's rights. The UN Convention on the rights of a child has been ratified by countries. It is built on varied legal systems and cultural traditions, the Convention on the Rights of the Child is a universally agreed.

Furthermore, the issue of a universal appropriate marriageable age (for males and females) is not to be confused with violations of (usually) women’s bodies and autonomy and co-extensively their fundamental human rights, which is often disguised behind a veil of cultural relativism in this regard.

An Essay on Cultural Relativism and Universal Children’s Rights ( words, 4 pages) Cultural Relativism Vs Universal Childrens Rights Even though most moral codes are linked to cultural society, does not mean we have to accept cultural relativism when it comes to child abuse in any form.